There were "old" features in your gua (hexagram). It means that you have two hexagrams. The first one — is something that the Book tells you at the moment, the second is something it warns you about.

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51. Shake (zhèn). Arousing

Advise

A storm frightens intelligent and courageous human, but also makes happy and exciting at the same time. The same is in real life.

The Judgement

Shock brings success. Shock comes-oh, oh! Laughing words-ha, ha! The shock terrifies for a hundred miles, and he does not let fall the sacrificial spoon and chalice.

The Image

Thunder repeated:
The image of Shock. Thus in fear and trembling the superior man sets his life in order and examines himself.

1. Shock comes-oh, oh! Then follow laughing words-ha, ha! Good fortune.
2. Shock comes bringing danger. A hundred thousand times you lose your treasures and must climb the nine hills. Do not go in pursuit of them. After seven days you will get them back.
3. Shock comes and makes one distraught. If shock spurs to action one remains free of misfortune.
4. Shock is mired.
5. Shock goes hither and thither. Danger. However, nothing at all is lost. Yet there are things to be done.
6. Shock brings ruin and terrified gazing around. Going ahead brings misfortune. If it has not yet touched one's own body but has reached one's neighbor first, there is no blame. One's comrades have something to talk about.

It is time of a strong man. The situation is dynamic and generally favorable, although externally it seems quite the opposite. Forces are updated and stored, great potential is waiting for output - likely a critical junction, similar to explosion. Tension grows; anxiety and fear are in the soul. The outcome depends only on your actions. Scared, you will fall into panic, try to cling to the old, will be acting disorderly and rashly - wait for the damage and harm. Be persistent, patient, and prudent, not going to regret losses, be able to gather strength in the most difficult moment - everything will be resolved well. Beware of fraud, and more - false glory.

The hexagram Chên represents the eldest son, who seizes rule with energy and power. A yang line develops below two yin lines and presses upward forcibly. This movement is so violent that it arouses terror. It is symbolized by thunder, which bursts forth from the earth and by its shock causes fear and trembling.

THE JUDGMENT

The shock that comes from the manifestation of God within the depths of the earth makes man afraid, but this fear of God is good, for joy and merriment can follow upon it.

When a man has learned within his heart what fear and trembling mean, he is safeguarded against any terror produced by outside influences. Let the thunder roll and spread terror a hundred miles around: he remains so composed and reverent in spirit that the sacrificial rite is not interrupted. This is the spirit that must animate leaders and rulers of men-a profound inner seriousness from which all terrors glance off harmlessly.

THE IMAGE

The shock of continuing thunder brings fear and trembling. The superior man is always filled with reverence at the manifestation of God; he sets his life in order and searches his heart, lest it harbor any secret opposition to the will of God. Thus reverence is the foundation of true culture.

1

The fear and trembling engendered by shock come to an individual at first in such a way that he sees himself placed at a disadvantage as against others. But this is only transitory. When the ordeal is over, he experiences relief, and thus the very terror he had to endure at the outset brings good fortune in the long run.

2

This pictures a situation in which a shock endangers a man and he suffers great losses. Resistance would be contrary to the movement of the time and for this reason unsuccessful. Therefore he must simply retreat to heights inaccessible to the threatening forces of danger. He must accept his loss of property without worrying too much about it. When the time of shock and upheaval that has robbed him of his possessions has passed, he will get them back again without going in pursuit of them.

3

There are three kinds of shock-the shock of heaven, which is thunder, the shock of fate, and, finally, the shock of the heart. The present hexagram refers less to inner shock than to the shock of fate. In such times of shock, presence of mind is all too easily lost: the individual overlooks all opportunities for action and mutely lets fate take its course. But if he allows the shocks of fate to induce movement within his mind, he will overcome these external blows with little effort.

4

Movement within the mind depends for its success partly on circumstances. If there is neither a resistance that might be vigorously combated, nor yet a yielding that permits of victory-if, instead, everything is tough and inert like mire-movement is crippled.

5

This is a case not of a single shock but of repeated shocks with no breathing space between. Nonetheless, the shock causes no loss, because one takes care to stay in the center of movement and in this way to be spared the fate of being helplessly tossed hither and thither.

6

When inner shock is at its height, it robs a man of reflection and clarity of vision. In such a state of shock it is of course impossible to act with presence of mind. Then the right thing is to keep still until composure and clarity are restored. But this a man can do only when he himself is not yet infected by the agitation, although its disastrous effects are already visible in those around him. If he withdraws from the affair in time, he remains free of mistakes and injury. But his comrades, who no longer heed any warning, will in their excitement certainly be displeased with him. However, he must not take this into account.

Your success is close, but you have a contender, which makes all efforts to prevent it to reachto you. It is not necessary to be upset because of this; with quiet soul concede the positions because that you aspire to receive as necessary for you, in practice will appear absolutely another, not such as it was represented. In the near future in your environment there will be a unexpected and unpleasant event, but to you it nothing will injure. Now it is necessary for you to have a rest, distract, and to try to not be nervous that circumstances develop so, instead of differently. Do not despond, hardly later and to you the destiny will smile.

27. Swallowing (yí). Mouth Corners

Advise

There is no life without food, but from overly abundant meal more harm than good. This is true both for the physical and spiritual sides of life.

The Judgement

The Corners of the Mouth. Perseverance brings good fortune. Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.

The Image

At the foot of the mountain, thunder:
The image of Providing Nourishment. Thus the superior man is careful of his words and temperate in eating and drinking.

1. You let your magic tortoise go, and look at me with the corners of your mouth drooping. Misfortune.
2. Turning to the summit for nourishment, deviating from the path to seek nourishment from the hill. Continuing to do this brings misfortune.
3. Turning away from nourishment. Perseverance brings misfortune. Do not act thus for ten years. Nothing serves to further.
4. Turning to the summit for provision of nourishment brings good fortune. Spying about with sharp eyes like a tiger with insatiable craving. No blame.
5. Turning away from the path. To remain persevering brings good fortune. One should not cross the great water.
6. The source of nourishment. Awareness of danger brings good fortune. It furthers one to cross the great water.

Be persistent to happiness. Observe moderation in all things - greed and excess are harmful to everyone. Pay attention to the material, but not at the expense of the spiritual. Do not rely on help from outside; you will have to work at your own risk. Do not try to pick your teeth or bite off more than you can chew.

This hexagram is a picture of an open mouth; above and below are firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.

THE JUDGMENT

In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them. Mencius says about this:

If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important. The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.

THE IMAGE

"God comes forth in the sign of the Arousing": when in the spring the life forces stir again, all things comes into being anew. "He brings to perfection in the sign of Keeping Still": thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going form within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus character is cultivated.

1

The magic tortoise is a creature possessed of such supernatural powers that it lives on air and needs no earthly nourishment. The image means that a man fitted by nature and position to live freely and independently renounces this self-reliance and instead looks with envy and discontent at others who are outwardly in better circumstances. But such base envy only arouses derision and contempt in those others. This has bad results.

2

Normally a person either provides his own means of nourishment or is supported in a proper way by those whose duty of privilege it is to provide for him. If, owing to weakness of spirit, a man cannot support himself, a feeling of uneasiness comes over him; this is because in shirking the proper way of obtaining a living, he accepts support as a favor from those in higher place. This is unworthy, for he is deviating from his true nature. Kept up indefinitely, this course leads to misfortune.

3

He who seeks nourishment that does not nourish reels from desire to gratification and in gratification craves desire. Mad pursuit of pleasure for the satisfaction of the senses never brings one to the goal. One should never (ten years is a complete cycle of time) follow this path, for nothing good can come of it.

4

In contrast to the six in the second place, which refers to a man bent exclusively on his own advantage, this line refers to one occupying a high position and striving to let his light sine forth. To do this he needs helpers, because he cannot attain his lofty aim alone. With the greed of a hungry tiger he is on the lookout for the right people. Since he is not working for himself but for the good of all, there is no wrong in such zeal.

5

A man may be conscious of a deficiency in himself. He should be undertaking the nourishment of the people, but he has not the strength to do it. Thus he must turn from his accustomed path and beg counsel and help from a man who is spiritually his superior but undistinguished outwardly. If he maintains this attitude of mind perseveringly, success and good fortune are his. But he must remain aware of his dependence. He must not put his own person forward nor attempt great labors, such as crossing the great water.

6

This describes a sage of the highest order, from whom emanate all influences that provide nourishment for others. Such a position brings with it heavy responsibility. If he remains conscious of this fact, he has good fortune and may confidently undertake even great and difficult labors, such as crossing the great water. These undertakings bring general happiness for him and for all others.

Try to look at itself from; whether it seems to you, what you speak too much and eat too much? It is not necessary to gossip about others, this you harm not only to them, but first of all to yourselves. Stop to complain about destiny. Now you do not need to see a doctor. In your life shortly there will be changes, to them be ready.